First, to provide a written history of the residential school system in Canada, from the perspective of First Nations Peoples themselves, not as a rationale by government or missionaries. It advances a'state formation' thesis whichcannotbe ignored,andat the veryleastwill touchoff a critical re-examination ofthose fabled 'Ryerson years' inOntario educational history. She'd even take me and shake my head and say, 'The devil in you is so strong. God, that used to make her mad. Haig-Brownviewsalcoholism andsuicide as indicators of the school's continuingbaneful influences. Despite the wide-spread injustices that First Nations students faced, what is of particular interest in this book is the First Nations resistance movement that developed against the residential schools for control over their own education and destiny.
I was a bad example for the rest. She laudsthose ex-pupils whosurvived missionary and government assimilation effortsand remained conscious of their ancestry. Thusthefirstchapter aftertheintroduction discusses thedynamic directors ofeach museum andthe organization of theirstaff. How am I going to beat the devil out of you? It is this strength of resistance which has ensured the survival of the Shuswap people as a Nation today despite the efforts of both governments and missionaries to undermine their cultural roots and have them become an indistinguishable part of the dominant society. Building the Educational State makes a major contribution toCanadian social history. Winner, Roderick Haig-Brown Regional Prize Contents: I.
Astemples ofthenewempiricism, naturalhistory museums inthe colonies anddeveloping nations werealso important forextending European intellectual hegemony whileatthesame timetheyencouraged theformation of indigenous scientific cultures. Just so I can make you angry , I'm not going to let you know how much it hurts…' and I would just stare at her in the face … And I wouldn't even let a drop, a tear come down. Second, the book sets out to provide a limited overview on the evolution of First Nations Peoples Education in Canada. A generalstudyof their historywouldbemost welcome. .
Students of Indianeducation shouldread Haig-Brown's bookin conjunction witha morebalanced oralhistory such as Margaret Whitehead's NowYou areMyBrother: Missionaries inBritish Columbia. Althoughthe chapters are organizedthematically, theymainly consist ofindividual descriptions of thefivemuseums. We are told,for example, thatthe 'RedpathMuseum,unlikeSouth. In reaction tothetightmissionary controls, thestudents produced 'aseparate culture. Although evidence isstretched inplaces tofitthestate formation model, thebook isafinepiece ofhistorical scholarship andonethat eschews fancifulsociological speculation. Resistance and renewal is a revealing and disturbing collection of Native perspectives on the Kamloops Indian Residential School in British Columbia, and a more general study of the tragic phenomenon of residential schools in Canada.
We learnhowtheyacquired specimens - throughdonations, bytradeor purchase, or bymeans of field trips- andtheirdifferentapproaches towards selecting areasof concentration. Thirteen interviews with Native people, all former students of K. Thissystem, withitsitinerant priests and nativecatechists, usedIndian languages in ceremonials and publications. It islargelyconfinedtoan examination of five institutions:the Redpath Museum in Montreal; the NationalMuseumin Melbourne,Australia;the CanterburyMuseumin Christchurch, New Zealand; and the Buenos Aires and La Plata museumsin Argentina. There Oblate priests andSisters of StAnn gavesex-segregated classes minimalacademic education andsome vocational training. She concludes that althoughschoolpolicies did change,all thoseinterviewed shared afeeling ofresistance totheschool's cultural oppression. In thecase of theRedpath,thedirectorwas J.
The following chapterdescribes how each institution was founded andsubsequently funded. Workingfrom thirteenex-pupilinterviews, Haig-Brownreconstructs the generally 'positive, carefree' native homelife andthedifferent environment at theschool intendedto repressIndian cultureand languages. And the thing I remembered when she used to strap me…I knew I was going to get five or ten straps on each hand and I knew it was going to draw blood - but I would remind myself , 'It's not going to hurt. . .
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